省齋 柳重敎의 禮 실천과 「方喪儀節」 (The Ritual Practice of SungJae LyuJoongkyo and Bangsang-uijeol)

서지정보

· 발행기관 : 서울대학교 규장각한국학연구원
· 수록지 정보 : 한국문화 / 87호 / 309 ~ 344페이지
· 저자명 : 김윤정

초록

Ritual-related writings of LyuJuoongkyo were centered on the content for practice. He wrote the manual to practice rituals in Seosa, after the seowon was removed. After moved to gajung, village of Gohung Lyu Clan, on the occasion of Yongnammaninso(嶺南萬人疏), he attempted to edify his kin and local community through the manual of clan. However, for the realization of ritualistic social system, he moved to jangdam, which is far away from Seoul, and paid attention to the ritualistic edification of local community centered on the Gye. As a Confucian scholar of the Sadaebu, he promised to keep Justice of the Spring and Autumn Annals to the king, but when he was not accepted, he tried to reorganize the rituals centering on his family, his clan, his school and his village and practice Confucianism.
He tried to defeat the savage and keep Justice of the Spring and Autumn Annals by adhering to Confucian righteousness through the practice of ritual. To the ritualistic edification, First, the Seosa was established as the center of the ritualistic social system. Second, the expansion of the ritualistic social system from the relative community to the local community was progressed.
Bangsang-uijeol of LyuJoongkyo was the manual of the rituals of bureaucrats and people during the national funeral, emphasizing the status of the sajok in the village. First, it was well revealed as a manual that was used for practice. It was composed to convenient to refer about national funeral, through the method for constituting the process and supplementing the specific content. In addition, various ritual theories were reviewed through Yeuiryujip, Garyejunghae that compiled the ritual study in chosun and a clear guide for the practice was presented based on his own judgment.
Next, it supplemented the rites in the local village during the national funeral and defined the differential status of the people of the local village. Sajok showed a discriminatory status in a way that wore mourning cloths like a bureaucrats and cried in a different position from people. The national funeral became an important opportunity to establish the identity of Sajok, the subject of ritual edification. For LyuJoongkyo, who tried to overcome the internal and external crisis through the ritual edification of the local village, the superior status and role of Sajok would have been the basis for the practice of the ritualistic social system.
These attempts are to keep Justice of the Spring and Autumn Annals through ritualistic social system, and it could be said that it was another way of practicing for Wijeongcheoksa ideloogy. After his death, in the situation which the king was threatened by foreign powers, Hwaseo-school tried to practice Justice of the Spring and Autumn Annals through the Righteous Army Movement, and his disciples and descendants participated in the Movement. In this respect, his practice of ritualistic social system could be told have achieved results.

영어초록

Ritual-related writings of LyuJuoongkyo were centered on the content for practice. He wrote the manual to practice rituals in Seosa, after the seowon was removed. After moved to gajung, village of Gohung Lyu Clan, on the occasion of Yongnammaninso(嶺南萬人疏), he attempted to edify his kin and local community through the manual of clan. However, for the realization of ritualistic social system, he moved to jangdam, which is far away from Seoul, and paid attention to the ritualistic edification of local community centered on the Gye. As a Confucian scholar of the Sadaebu, he promised to keep Justice of the Spring and Autumn Annals to the king, but when he was not accepted, he tried to reorganize the rituals centering on his family, his clan, his school and his village and practice Confucianism.
He tried to defeat the savage and keep Justice of the Spring and Autumn Annals by adhering to Confucian righteousness through the practice of ritual. To the ritualistic edification, First, the Seosa was established as the center of the ritualistic social system. Second, the expansion of the ritualistic social system from the relative community to the local community was progressed.
Bangsang-uijeol of LyuJoongkyo was the manual of the rituals of bureaucrats and people during the national funeral, emphasizing the status of the sajok in the village. First, it was well revealed as a manual that was used for practice. It was composed to convenient to refer about national funeral, through the method for constituting the process and supplementing the specific content. In addition, various ritual theories were reviewed through Yeuiryujip, Garyejunghae that compiled the ritual study in chosun and a clear guide for the practice was presented based on his own judgment.
Next, it supplemented the rites in the local village during the national funeral and defined the differential status of the people of the local village. Sajok showed a discriminatory status in a way that wore mourning cloths like a bureaucrats and cried in a different position from people. The national funeral became an important opportunity to establish the identity of Sajok, the subject of ritual edification. For LyuJoongkyo, who tried to overcome the internal and external crisis through the ritual edification of the local village, the superior status and role of Sajok would have been the basis for the practice of the ritualistic social system.
These attempts are to keep Justice of the Spring and Autumn Annals through ritualistic social system, and it could be said that it was another way of practicing for Wijeongcheoksa ideloogy. After his death, in the situation which the king was threatened by foreign powers, Hwaseo-school tried to practice Justice of the Spring and Autumn Annals through the Righteous Army Movement, and his disciples and descendants participated in the Movement. In this respect, his practice of ritualistic social system could be told have achieved results.

참고자료

· 없음